In previous efforts I have indicated that Social Catholicism, qua Roman‐Catholic Social Economycs or Économie politique chrétienne, is now at the one and a half century mark…
Abstract
In previous efforts I have indicated that Social Catholicism, qua Roman‐Catholic Social Economycs or Économie politique chrétienne, is now at the one and a half century mark, given its formal introduction with the publication of Charles de Coux's Essais d' économie politique at Paris/Lyon in 1832. This was soon to be followed by Alban de Villeneuve‐Bargemont's Christian Political Economy, or Inquiry into the Nature and Causes of Poverty in France and Europe, etc, (1837), the subsequent founding of the Société d'Economie Sociale in 1856 and publication — inter alia — of La réforme sociale (1864) and Exposition of Social Economics (1867) by P. G. Frédéric Le Play; and, contemporarily, by the separate but related efforts of a host of other “thinkers and doers” to both the left or more radical (“Catholic/Christian‐Socialist”) and the right or “individualist” (cum Christianised individuals!) of Le Play's more centrist‐traditional (and, hence, “reactionary”) position. All this was well prior to the promulgation of the first great social encyclical, Leo XIII's Rerum Novarum (RN), in 1891.
As testified by its secular history, Catholic Social Teaching is closely bound to the various attempts that have been made at putting it into practice. Today, one of the most…
Abstract
As testified by its secular history, Catholic Social Teaching is closely bound to the various attempts that have been made at putting it into practice. Today, one of the most interesting ones is that of the enterprises' association Compagnia delle Opere. Particularly in Italy, the Compagnia wants to become an important point of reference for Small and Medium Enterprises, the heart of Italian production system, through a new socioeconomic concept, based on the Subsidiarity Principle and the growth of the nonprofit sector. In many ways, it aims to create an alternative to classical capitalism, also supported by Benedict's XVI recent social encyclical; nevertheless, numerous ambiguities persist.
Catholic theologians and ethicists date the modern entrance of the Church into the area of social justice and social economics by the publication of Pope Leo XIII's landmark…
Abstract
Catholic theologians and ethicists date the modern entrance of the Church into the area of social justice and social economics by the publication of Pope Leo XIII's landmark encyclical, Rerum Novarum, 15 May, 1891. He began the letter with these words:
The purpose of this paper is to explore and compare the core operating values of Catholic and Buddhist entrepreneurs.
Abstract
Purpose
The purpose of this paper is to explore and compare the core operating values of Catholic and Buddhist entrepreneurs.
Design/methodology/approach
The study is an empirical investigation of the value-orientations of Catholic and Buddhist entrepreneurs in Hungary. By applying qualitative content analysis, document analysis and qualitative comparative analysis, the study presents the distinctive spiritual values in business.
Findings
Regardless of their different approach, Catholic and Buddhist value-orientations are implemented in the same value-dimensions that are: the ontological conceptions, procedural aspects, and the other-directedness of business activities.
Social implications
The findings substantiate the understanding of the behavior and the motivations of spiritually value-oriented entrepreneurs, furthermore Catholic and Buddhist values may serve as inspirations of genuine ethical behavior in business. By promoting these values a more ethical, more sustainable economic framework can be established.
Originality/value
Spiritual values are studied by comparing the value-orientations of Catholic and Buddhist entrepreneurs. Furthermore, the study explores Catholic social teaching and Buddhist economics, and their practical implementation in a comparative way.
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Within entrepreneurship literature, the conventional approaches inspired by Schumpeter's “creative destruction” have largely emphasized the role of human cognitive processes to…
Abstract
Within entrepreneurship literature, the conventional approaches inspired by Schumpeter's “creative destruction” have largely emphasized the role of human cognitive processes to come up with new business ideas. In contemporary studies, however, there is a recent research stream wherein creativity is aestheticized. As a research line of the aesthetic approach, there is an increasing interest for playfulness and other signals of enjoyment that can also stimulate the entrepreneur's creative acts.
This chapter is a reflexion about the liberating and creative role of play in the context of sport entrepreneurship, particularly, in the fitness industry. It aspires to give to the recent development of the sport entrepreneurship field a novel twist by relating it to a theology of play. Drawing on the work of one of the most influential twentieth-century theologians who has approached play theology, Hugo Rahner, we present how his theological approach may be used to widen our understanding of sport entrepreneurship. This theological perspective allows us to develop alternative thoughts based on concepts that transcend the typical rationalist business approach and its instrumental language.
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The author traces over a century of Catholic social teaching from Leo XIII to John Paul II, emphasizing in particular workplace democracy and labor unions. Until John Paul II…
Abstract
The author traces over a century of Catholic social teaching from Leo XIII to John Paul II, emphasizing in particular workplace democracy and labor unions. Until John Paul II, Gruenberg argues, the Church’s teaching on labor organizations was deliberately ambiguous. Leo XIII had the greatest problem because of the extreme diversity among union movements throughout the industrialized world and the drive of Marxism to take the lead in solving workers’ problems. Pius XI saw the Great Depression as a sign that Marx might be right, and did his best to offer an alternative in the form of worker cooperatives and union‐management co‐determination. However, John Paul II stated unequivocally that labor unions are “indispensable” for workplace justice, and collective bargaining is just another name for workplace democracy. Unions are seen by John Paul II as the democratic institutions that form a bulwark against the abuse of workers at the hands of either the employer or the state. A detailed reading list is attached.